श्रीमद्भागवतमहापुराणम् द्वादश: स्कन्ध: अष्टम: अध्याय: शौनक उवाच - Shaunaka said - सूत जीव चिरं साधो वद नो वदतां वर ।
तमस्यपारे भ्रमतां नृणां त्वं पारदर्शन: ॥१॥
सूत जीव चिरम् साधो O Soota! Live eternally, O Noble One!
वद न: वदताम् वर do say, to us, O Of the speakers the best! तमस्य-पारे भ्रमताम् नृणाम् in darkness endless, of wandering men त्वम् पारदर्शन: you are the way out pointer O Soota! Live eternally, O Noble One! O Of the speakers the best! Do tell us of the people who wander in endless darkness, as you are capable of showing the way out.


आहुश्चिरायुषमृषिं मृकण्डतनयं जना: ।
य: कल्पान्ते उर्वरितो येन ग्रस्तमिदं जगत् ॥२॥
आहु:-चिर्-आयुषम्-ऋषिम् say, long living the sage,
मृकण्ड-तनयम् जना: Mrikanda's son, the people य: कल्प-अन्ते उर्वरित: who at Kalpa's end, remained alive येन ग्रस्तम्-इदम् जगत् by which was swallowed this world The people speak of the sage Maarkandeya, the son of Mrikanda, to have a long life, who remained alive even after the deluge at the end of the Kalpa, which had swallowed the world.


स वा अस्मत्कुलोत्पन्न: कल्पेऽस्मिन् भार्गवर्षभ: ।
नैवाधुनापि भूतानां सम्प्लव: कोऽपि जायते ॥३॥
स: वा अस्मत्-कुल-उत्पन्न: he, however, in our race born,
कल्पे-अस्मिन् भार्गव-ऋषभ: in Kalpa this, of Bhrigu's the foremost, न-एव-अधुना-अपि भूतानाम् not also, till now even of the beings सम्प्लव: क:-अपि जायते deluge, any also has taken place However, he, the foremost of the Bhrigu's, was born in our race, and in this Kalpa. No deluge of the created beings has taken place in this Kalpa, uptil now.


एक एवार्णवे भ्राम्यन् ददर्श पुरुषं किल ।
वटपत्रपुटे तोकं शयानं त्वेकमद्भुतम् ॥४॥
एक एव-अर्णवे भ्राम्यन् in one only ocean (water's sheet) drifting,
ददर्श पुरुषम् किल saw The Supreme Purusha, undoubtedly, वट-पत्र-पुटे तोकम् शयानम् on Banayan leaf cup, babe sleeping, तु-एकम्-अद्भुतम् indeed, one uncommon Undoubtedly, he saw drifting on the sheet of the waters of the one ocean, The Supreme Person, as an uncommon babe sleeping in the cup of the leaf of the Banayan tree, indeed.


एष न: संशयो भूयान् सूत कौतूहलं यत: ।
तं नश्छिन्धि महायोगिन् पुराणेष्वपि सम्मत: ॥५॥
एष: न: संशय: भूयान् this is our confusion great,
सूत कौतूहलम् यत: O Soota! Curiosity because of which, तम् न:-छिन्धि महा-योगिन् that ours resolve, O Great Yogi! पुराणेषु-अपि सम्मत: in the Purana's also esteemed O Soota! this is our great confusion, because of which we are very curious. O great Yogi! Esteemed as you are even for the knowledge of the Puranas, do resolve this doubt of ours.


सूत उवाच - Soota said - प्रश्नस्त्वया महर्षेऽयं कृतो लोकभ्रमापह: ।
नारायणकथा यत्र गीता कलिमलापहा ॥६॥
प्रश्न:-त्वया महर्षे-अयम् question, by you, O Great sage! this,
कृत: लोक-भ्रम-अपह: put, of the world's misconception to dispel नारायण-कथा यत्र Naaraayana's story where, गीता कलि-मल-अपहा is sung, of Kali's impurities discarding O Great sage! This question is put by you, is intended to dispel the misconception in the minds of the people of the world. The answer of this, involves the story of Naaraayana, which discards the impurities of the Kali yuga.


प्राप्तद्विजातिसंस्कारो मार्कण्डेय: पितु: क्रमात् ।
छन्दांस्यधीत्य धर्मेण तप: स्वाध्यायसंयुत: ॥७॥
प्राप्त-द्विजाति-संस्कार: attaining the Braahmana's race rites
मार्कण्डेय: पितु: क्रमात् Maarkandeya, from father, in course of time, छन्दांसि-अधीत्य धर्मेण Vedas having studied, righteously, तप: स्वाध्याय-संयुत: with austerities and self study combined Maarkandeya attained the rites of the Braahmana's race from his father, then in due course, he righteously studied the Vedas, combined with the practice of austerities and self study.


बृहद्व्रतधर: शान्तो जटिलो बल्कलाम्बर: ।
बिभ्रत् कमण्डलुं दण्डमुपवीतं समेखलम् ॥८॥
बृहत्-व्रतधर: शान्त: extensive vow observer, free from passions,
जटिल: बल्कल-अम्बर: with matted locks, barks clothed in, बिभ्रत् कमण्डलुम् दण्डम्- adorning Kamandalu, a staff, उपवीतम् स-मेखलम् sacred thread, with Mekhalaa He observed sever vows extensively, was free from passions, wore matted locks, was clothed in barks, carried a Kamandalu and a staff, and was adorned with sacred thread and Mekhalaa.


कृष्णाजिनं साक्षसूत्रं कुशांश्च नियमर्द्धये ।
अग्न्यर्कगुरुविप्रात्मस्वर्चयन् सन्ध्ययोर्हरिम् ॥९॥
कृष्ण-अजिनम् साक्ष-सूत्रम् black buck skin, Rudraaksha rosary,
कुशान्-च नियम-ऋद्धये Kusha grass and, rules to keep up, अग्नि-अर्क-गुरु-विप्र-आत्मसु- fire, Sun, preceptor, Braahmana, in the self, अर्चयन् सन्ध्ययो:-हरिम् worshipping morning and evening, Shree Hari He wore the skin of black buck, a rosary of Rudraaksha, and had Kusha grass to keep up the rules of asceticism, and to enhance his virtues, he worshipped the fire, Sun, preceptor, Braahmanas, and Shree Hari in his own self, in the morning and in the evening.


सायं प्रात: स गुरवे भैक्ष्यमाहृत्य वाग्यत: ।
बुभुजे गुर्वनुज्ञात: सकृन्नो चेदुपोषित: ॥१०॥
सायम् प्रात: स: गुरवे evening and morning he for the preceptor
भैक्ष्यम्-आहृत्य वाक्-यत: food brought, speech controlled, बुभुजे गुरु-अनुज्ञात: ate when preceptor permitted सकृत्-नो चेत्-उपोषित: at one time, otherwise remained without food In the evening and morning, he brought food for the preceptor and kept silent. He ate at one time, when permitted by the preceptor, otherwise remained without food.


एवं तप:स्वाध्यायपरो वर्षाणामयुतायुतम् ।
आराधयन् हृषीकेशं जिग्ये मृत्युं सुदुर्जयम् ॥११॥
एवम् तप:-स्वाध्याय-पर: in this manner, in austerities, studies engaged,
वर्षाणाम्-अयुत-अयुतम् for years crores, आराधयन् हृषीकेशम् worshipping The Controller of the Senses, Shree Hari जिग्ये मृत्युम् सुदुर्जयम् conquered Death, difficult to conquer In this manner, engaged in austerities and the study of Vedas, and worshipping Shree Hari for a crores of years, he conquered Death, which is difficult to conquer.


ब्रह्मा भृगुर्भवो दक्षो ब्रह्मपुत्राश्च ये परे ।
नृदेवपितृभूतानि तेनासन्नतिविस्मिता: ॥१२॥
ब्रह्मा भृगु:-भव: दक्ष: Brahmaa, Bhrigu, Lord Shiva, Daksha,
ब्रह्म-पुत्रा:-च ये परे Brahmaa's sons, and those others, नृ-देव-पितृ-भूतानि men, gods, manes, created beings, तेन-आसन्-अति-विस्मिता: by him became very amazed Brahmaa, Bhrigu, Lord Shiva, Daksha, Brahmaa's sons, and those others, men, gods, manes, and created beings, became very amazed by him.


इत्थं बृहद्व्रतधरस्तप:स्वाध्यायसंयमै: ।
दध्यावधोक्षजं योगी ध्वस्तक्लेशान्तरात्मना: ॥१३॥
इत्थम् बृहद्-व्रत-धर:- in this manner, the great vow observer,
तप: स्वाध्याय-संयमै: with austerities, self-study, self control, दध्यौ-अधोक्षजम् योगी contemplated on The Controller of Senses, Yogi, ध्वस्त-क्लेश-अन्तर-आत्मना: having shattered distress of inside the mind The Yogi, the observer of the great vow, in this manner, with austerities, self-study, self control, having shattered all the distress of his internal mind, contemplated on The Controller of Senses, Lord Shree Hari.


तस्यैवं युज्जतश्चित्तं महायोगेन योगिन: ।
व्यतीयाय महान् कालो मन्वन्तरषडात्मक: ॥१४॥
तस्य-एवम्- युज्जत:-चित्तम् his thus, engaged mind,
महा-योगेन योगिन: by great yoga, of the Yogi, व्यतीयाय महान् काल: passed away long period, मन्वन्तर-षडात्मक: Manvantaras, six Thus, as the Yogi was engaged in the great yoga, a long period of time passed away, covering six of the Manvantaras.


एतत् पुरन्दरो ज्ञात्वा सप्तमेऽस्मिन् किलान्तरे ।
तपोविशङ्कितो ब्रह्मन्नारेभे तद्विघातनम् ॥१५॥
एतत् पुरन्दर: ज्ञात्वा this, Indra coming to know,
सप्तमे-अस्मिन् किल-अन्तरे in the seventh only Manvantara, तप:-विशङ्कित: ब्रह्मन्- austerities, alarmed by, O Shaunaka! आरेभे तत्-विघातनम् started that disrupting O Shaunaka! When Indra came to know of this, only in this seventh Manvantara, alarmed by the sever austerities, he started disrupting it.


गन्धर्वाप्सरस: कामं वसन्तमलयानिलौ ।
मुनये प्रेषयामास रजस्तोकमदौ तथा ॥१६॥
गन्धर्व-अप्सरस: कामम् Gandharvas, Apsaras, Kaama deva,
वसन्त-मलय-अनिलौ spring and Malaya breeze, मुनये प्रेषयामास to the sage sent, रज:-तोक-मदौ तथा Rajas' child (greed) pride and He sent to the sage, Gandharvas, Apsaras, Kaama deva, the breeze of spring blowing from the Malaya mountains, and greed, the child of Rajas, and pride.


ते वै तदाश्रमं जग्मुर्हिमाद्रे: पार्श्व उत्तरे ।
पुष्पभद्रा नदी यत्र चित्राख्या च शिला विभो ॥१७॥
ते वै तत्-आश्रमम् जग्मु:- they, indeed to the hermitage proceeded,
हिमाद्रे: पार्श्व उत्तरे of Himaalaya's slopes in the north पुष्पभद्रा नदी यत्र Pushpabhadra river is where, चित्र-आख्या च शिला विभो Chitra named and rock, O Powerful Sage! O Powerful Sage! Indeed, they proceeded to the hermitage, on the northern slopes of Himalayas, where the river Pushpabhadra flows, and where the rock named Chitra is.


तदाश्रमपदं पुण्यं पुण्यद्रुमलताञ्चितम् ।
पुण्यद्विजकुलाकीर्णं पुण्यामलजलाशयम् ॥१८॥
तत्-आश्रम-पदम् पुण्यम् that hermitage area, hallowed,
पुण्य-द्रुम-लता-अञ्चितम् with holy trees creepers, marked, पुण्य-द्विज-कुल-आकीर्णम् holy Braahmana's families crowded, पुण्य-अमल-जल-आशयम् sacred pure water pools The area of the hermitage was hallowed, it was marked with holy trees and creepers, had sacred pools with pure water, and was crowded with families of holy Braahmanas.


मत्तभ्रमरसङ्गीतं मत्तकोकिलकूजितम् ।
मत्तवर्हिनटाटोपं मत्तद्विजकुलाकुलम् ॥१९॥
मत्त-भ्रमर-सङ्गीतम् intoxicated bees melodiously hummed,
मत्त-कोकिल-कूजितम् joyous cuckoos chirped, मत्त-वर्हि-नट-आटोपम् overjoyed peacocks danced artistically मत्त-द्विज-कुल-आकुलम् intoxicated birds' flocks contained of It was full of intoxicated bees melodiously humming, joyous cuckoos chirping, over joyous peacocks dancing artistically, and contained of intoxicated flocks of birds.


वायु: प्रविष्ट आदाय हिमनिर्झरशीकरान् ।
सुमनोभि: परिष्वक्तो ववावुत्तम्भयन् स्मरम् ॥२०॥
वायु: प्रविष्ट आदाय the breeze entered bringing along
हिम-निर्झर-शीकरान् snow flake showers, सुमनोभि: परिष्वक्त: by flowers embraced, ववौ-उत्तम्भयन् स्मरम् blew arousing love The breeze entered bringing along snow flake showers, and embraced by flowers, it blew with fragrance, arousing love.


उद्यच्चन्द्रनिशावक्त्र: प्रवालस्तबकालिभि: ।
गोपद्रुमलताजालैस्तत्रासीत् कुसुमाकर: ॥२१॥
उद्यत्-चन्द्र-निशा-वक्त्र: with rising Moon, evening,
प्रवाल-स्तबक-आलिभि: with tender leaves bunches, गोपद्रुम-लता-जालै:- many branches trees and creepers, netted, तत्र-आसीत् कुसुमाकर: there was spring and flower bunches There was the enchanting season of spring with the Moon rising in the evening, bunches of tender leaves and flowers hanging, and many a branches of trees netted together with creepers.


अन्वीयमानो गन्धर्वैर्गीतवादित्रयूथकै: ।
अदृश्यतात्तचापेषु: स्व:स्त्रीयूथपति: स्मर: ॥२२॥
अन्वीयमान: गन्धर्वै:- followed by Gandharvas,
गीत-वादित्र-यूथकै: with vocal and instrumental musicians, groups, अदृश्यत-आत्त-चाप-इषु: was seen holding bow and arrows स्व:-स्त्री-यूथपति: स्मर: celestial damsels' leader, god of love The leader of the celestial damsels, The god of love, was seen holding the bow and arrows, followed by the Gandharvas, and groups of vocal and instrumental musicians.


हुत्वाग्निं समुपासीनं ददृशु: शक्रकिङ्करा: ।
मीलिताक्षं दुराधर्षं मूर्तिमन्तमिवानलम् ॥२३॥
हुत्वा-अग्निम् समुपासीनम् oblated in the fire, well seated,
ददृशु: शक्र-किङ्करा: saw Indra's servants, मीलित-अक्षम् दुराधर्षम् closed eyed, formidable, मूर्तिमन्तम्-इव-अनलम् human form like fire Indra's servants saw him well seated, with closed eyes, formidable, like fire in human form, having offered oblation into the fire.


ननृतुस्तस्य पुरत: स्त्रियोऽथो गायका जगु: ।
मृदङ्गवीणापणवैर्वाद्यं चक्रुर्मनोरमम् ॥२४॥
ननृतु:-तस्य पुरत: स्त्रिय:- danced in his front the women
अथ: गायका: जगु: then the singers sang, मृदङ्ग-वीणा-पणवै:- with drums and Veenaa and trumpets, वाद्यम् चक्रु:-मनोरमम् instrumental music made pleasing The women danced in front of him, the singers sang and played charming music on drums, Veena and trumpets.


सन्दधेऽस्त्रं स्वधनुषि काम: पञ्चमुखं तदा ।
मधुर्मनो रजस्तोक इन्द्रभृत्या व्यकम्पयन् ॥२५॥
सन्दधे-अस्त्रम् स्व-धनुषि set the weapon, (arrow) on his own bow,
काम: पञ्च-मुखम् तदा Love, five pointed then, मधु:-मन: रजस्तोक: spring, the mind, Rajas' child, greed, इन्द्र-भृत्या व्यकम्पयन् Indra's servants agitating Then, The Love God set the arrows on his five pointed bow, and spring, Rajas' child, greed and other servants of Indra, started to agitate the mind of the sage.


क्रीडन्त्या: पुञ्जिकस्थल्या: कन्दुकै: स्तनगौरवात् ।
भृशमुद्विग्नमध्याया: केशविस्रंसितस्रज: ॥२६॥
क्रीडन्त्या: पुञ्जिकस्थल्या: while playing of Poonjikasthalee (the Apsaraa),
कन्दुकै: स्तन-गौरवात् with ball, because of heavy breast, भृशम्-उद्विग्न-मध्याया: again and again unstable the slender waisted, केश-विस्रंसित-स्रज: from the hair fell the flower garland As the Apsaraa Poonjikasthalee played with the ball, due to heavy breasts, the slender waisted one got unstable many a times and the flower garland fell from her hair.


इतस्ततोभ्रमद्दृष्टेश्चलन्त्या अनुकन्दुकम् ।
वायुर्जहार तद्वास: सूक्ष्मं त्रुटितमेखलम् ॥२७॥
इत:-तत:-भ्रमत्-दृष्टे:- here and there wandering eyes,
चलन्त्या: अनुकन्दुकम् following after the ball, वायु:-जहार तत्-वास: wind swept her garment, सूक्ष्मम् त्रुटित-मेखलम् small, broken waist band With wandering eyes, as she went about here and there, following the ball, her small garment was swept away by the wind, as the waist band got broken.


विससर्ज तदा बाणं मत्वा तं स्वजितं स्मर: ।
सर्वं तत्राभवन्मोघमनीशस्य यथोद्यम: ॥२८॥
विससर्ज तदा बाणम् darted, then the arrow,
मत्वा तम् स्व-जितम् स्मर: considering him by himself won over, Cupid, सर्वम् तत्र-अभवत्-मोघम्- all there, became futile अनीशस्य यथा-उद्यम: of the unlucky like endeavours Then, Cupid, considering him to be won over by himself, darted his arrow. All of that became futile there, like the endeavour of the unlucky.


तं इत्थमपकुर्वन्तो मुनेस्तत्तेजसा मुने ।
दह्यमाना निववृतु: प्रबोध्याहिमिवार्भका: ॥२९॥
तम् इत्थम्-अपकुर्वन्त: him, thus, offending,
मुने:-तत्-तेजसा मुने of the sage, by his glory, O Sage! दह्यमाना: निववृतु: scorched, withdrew, प्रबोध्य-अहिम्-इव-अर्भका: arousing snake like children O Sage! Thus offending the sage, they were scorched by his gory and withdrew, like the children having aroused a snake, would run away.


इतीन्द्रानुचरैर्ब्रह्मन् धर्षितोऽपि महामुनि: ।
यन्नागादहमो भावं न तच्चित्रं महत्सु हि ॥३०॥
इति-इन्द्र-अनुचरै:-ब्रह्मन् in this manner, by Indra's servant's, O Holy one!
धर्षित:-अपि महामुनि: annoyed even though, the great sage यत्-न-अगात्-अहम: भावम् in that, did not entertain ego feeling, न तत्-चित्रम् महत्सु हि not that is strange in the noble, indeed O Holy sage! That, even though thus being annoyed by the servants of Indra, the great sage did not give in to ego feeling, is no wonder for the noble souled, indeed.


दृष्ट्वा निस्तेजं कामं सगणं भगवान् स्वराट् ।
श्रुत्वानुभावं ब्रह्मर्षेर्विस्मयं समगात् परम् ॥३१॥
दृष्ट्वा निस्तेजम् कामम् observing cheerless Love,
सगणम् भगवान् स्वराट् with his entourage, The mighty Indra श्रुत्वा-अनुभावम् ब्रह्मर्षे:- and hearing of the glory of the Braahmana sage, विस्मयम् समगात् परम् wonder struck was highly The mighty Indra, observing Love and his entourage cheerless, and hearing from them of the glory of the divine sage, he was highly wonder struck.


तस्यैवं युञ्जतश्चित्तं तप:स्वाध्यायसंयमै: ।
अनुग्रहायाविरासीन्नरनारायणो हरि: ॥३२॥
तस्य-एवम् युञ्जत:-चित्तम् his, in this manner, engaging his mind
तप:-स्वाध्याय-संयमै: in austerities, study and self control, अनुग्रहाय-अविरासीत्- to grace, appeared, नर-नारायण: हरि: as Nara-Naaraayana, Shree Hari To shower His grace, Shree Hari appeared as the sages Nara-Naaraayana, before him, who was thus engaged in austerities, study and self-control.


तौ शुक्लकृष्णौ नवकञ्जलोचनौ चतुर्भुजौ रौरववल्कलाम्बरौ ।
पवित्रपाणी उपवीतकं त्रिवृत् कमण्डलुं दण्डमृजुं च वैणवम् ॥३३॥
तौ शुक्ल-कृष्णौ नव-कञ्ज- they both, fair and dark, fresh blooming
लोचनौ चतु:-भुजौ lotus eyed, four armed, रौरव-वल्कल-अम्बरौ black buck skin and bark clad in, पवित्र-पाणी उपवीतकम् Kusha in hands, with sacred thread, त्रिवृत् कमण्डलुम् of three threads, holding Kamandalus, दण्डम्-ऋजुम् च वैणवम् staff straight and of bamboo Both of them were fair and dark, having eyes like fresh lotus blooms, were four armed, were clad in black buck skin and barks, having Kusha in the hands, were adorned with sacred thread of three strands, and were holding Kamandalus, and a straight staff of bamboo.


पद्माक्षमालामुत जन्तुमार्जनं वेदं च साक्षात्तप एव रूपिणौ ।
तपत्तडिद्वर्णपिशङ्गरोचिषा प्रांशू दधानौ विबुधर्षभार्चितौ ॥३४॥
पद्म-अक्ष-मालाम्-उत lotus seed string indeed,
जन्तु-मार्जनम् वेदम् च insect clearing, Vedas and साक्षात्-तप एव रूपिणौ directly, asceticism only personifying, तपत्-तडित्-वर्ण-पिशङ्ग- blazing lightening coloured golden रोचिषा प्रांशू दधानौ by lustre, tall physique विबुध-ऋषभ-अर्चितौ by gods top most worshipped They wore strings of lotus seeds, had insect clearing (brooms), directly personified asceticism like the upholders of Vedas, had tall physique and golden colour like the lustre of blazing lightening, and were worshipped by the top most of gods.


ते वै भगवतो रूपे नरनारायणावृषी ।
दृष्ट्वोत्थायादरेणोच्चैर्ननामाङ्गेन दण्डवत् ॥३५॥
ते वै भगवत: रूपे they, surely gods forms,
नर-नारायणौ-ऋषी Nara-Naaraayana Rishis, दृष्ट्वा-उत्थाय-आदरेण-उच्चै:- seeing, arising respectfully, loudly, ननाम-अङ्गेन दण्डवत् greeted, with the body fallen like a staff Seeing The Lord, surely in the form of The Rishis, Nara and Naaraayana, he arose respectfully, and greeted them loudly, with his body fallen on the ground like a log.


स तत्सन्दर्शनानन्दनिर्वृतात्मेन्द्रियाशय: ।
हृष्टरोमाश्रुपूर्णाक्षो न सेहे तावुदीक्षितुम् ॥३६॥
स: तत्-सन्दर्शन-आनन्द- he, by their exalted sight's joy
निर्वृत-आत्म-इन्द्रिय-आशय: forgetting his own self, senses and mind, हृष्ट-रोमा-अश्रु-पूर्ण-अक्ष: with on end the hair, tearful eyes, न सेहे तौ-उत्-उदीक्षितुम् was not able to indeed see them By the joy of their exalted sight, at close quarters, he forgot himself, the sense and the mind, and his hair stood on end, and his eyes were full of tears, so that he was not able to see them.


उत्थाय प्राञ्जलि: प्रह्व औत्सुक्यादाश्लिषन्निव ।
नमो नम इतीशानौ बभाषे गद्गदाक्षर: ॥३७॥
उत्थाय प्राञ्जलि: प्रह्व standing up, with joined palms bending low,
औत्सुक्यात्-आश्लिषन्-इव longingly, embracing like, नमो नम इति-ईशानौ 'Salutations! Salutations' thus to the two Lords, बभाषे गद्गद्-अक्षर: spoke in faltering words He stood up, joined his palms and bending low, as if longingly embracing the two Lords, said, 'Salutations! Salutations', in faltering words.


तयोरासनमादाय पादयोरवनिज्य च ।
अर्हणेनानुलेपेन धूपमाल्यैरपूजयत् ॥३८॥
तयो:-आसनम्-आदाय to Them seat offering ,
पादयो:-अवनिज्य च feet washing and, अर्हणेन-अनुलेपेन with water, sandal paste, धूप-माल्यै:-अपूजयत् with incense and garlands worshipped He offered them seats, washed Their feet with water, and worshipped Them with sandal paste, incenses' and garlands.


सुखमासनमासीनौ प्रसादाभिमुखौ मुनी ।
पुनरानम्य पादाभ्यां गरिष्ठाविदमब्रवीत् ॥३९॥
सुखम्-आसनम्-आसीनौ comfortably, on the seat seated,
प्रसाद-अभिमुखौ मुनी favourably disposed the sages, पुन:-आनम्य पादाभ्याम् again prostrating, in the feet, गरिष्ठौ-इदम्-अब्रवीत् the exalted, this said, To the two exalted sages, who were comfortably seated on the seats and were favourably disposed, he prostrated again, at Their feet, and said this,….


मार्कण्डेय उवाच - Maarkandeya said - किं वर्णये तव विभो यदुदीरितोऽसु: संस्पन्दते तमनु वाङ्मनइन्द्रियाणि ।
स्पन्दन्ति वै तनुभृतामजशर्वयोश्च स्वस्याप्यथापि भजतामसि भावबन्धु: ॥४०॥
किम् वर्णये तव विभो how do I extol You, O Almighty!
यत्-उदीरित:-असु: संस्पन्दते by Whose prompting life force functions, तम्-अनु वाक्-मन-इन्द्रियाणि that following speech, mind and senses, स्पन्दन्ति वै तनुभृताम्- function, indeed of the embodied, अज-शर्वयो:-च स्वस्य-अपि- of Brahmaa and Lord Shiva also, mine also, अथ-अपि भजताम्-असि भावबन्धु: even then, to those who worship, are soul friend O Almighty! how do I extol You, by Whose prompting life force of the embodied beings, functions, following which speech, mind and senses function, even of Brahmaa and Lord Shiva, and also mine. Even then, with those who worship You, You behave like a soul friend.


मूर्ती इमे भगवतो भगवंस्त्रिलोक्या: क्षेमाय तापविरमाय च मृत्युजित्यै ।
नाना विभर्ष्यवितुमन्यतनूर्यथेदं सृष्ट्वा पुनर्ग्रससि सर्वमिवोर्णनाभि: ॥४१॥
मूर्ती इमे भगवत: भगवन्- two forms these of Your Lordships, O Lord!
त्रि-लोक्या: क्षेमाय ताप- for the three worlds' benefit, sufferings विरमाय च मृत्यु-जित्यै curtailing for, and for Death winning over नाना विभर्षि-अवितुम्- various take on forms to redeem अन्य-तनू:-यथा-इदम् सृष्ट्वा other bodies, like this one, creating, पुन:-ग्रससि सर्वम्-इव-ऊर्ण-नाभि: again devour, all like the spider in the navel O Lords! Your Lordships have taken these two forms for the benefit of the three worlds, for curtailing the sufferings, and for winning over Death. You have taken on various other forms and bodies, like this one, yet You create and again devour all this in Your navel, like the spider swallows its own web.


तस्यावितु: स्थिरचरेशितुरङ्घ्रिमूलं यत्स्थं न कर्मगुणकालरुज: स्पृशन्ति ।
यद् वै स्तुवन्ति निनमन्ति यजन्त्यभीक्ष्णं ध्यायन्ति वेदहृदया मुनयस्तदाप्त्यै ॥४२॥
तस्य-अवितु: स्थिर-चर-ईशितु:- His, The Saviour, of immobile , mobile, The Ruler,
अङ्घ्रि-मूलम् यत्-स्थम् न feet soles, those, which remaining at, do not कर्म-गुण-काल-रुज: स्पृशन्ति of Karma, Gunas, Time caused impurities, touch यद् वै स्तुवन्ति निनमन्ति who indeed extol, bow to, यजन्ति-अभीक्ष्णम् ध्यायन्ति worship, regularly, meditate upon, वेद-हृदया मुनय:-तत्-आप्त्यै Vedas holding in the heart, the sages, that to attain The soles of His feet, of The Saviour and The Ruler of the immobile and the mobile, remaining at which a devotee is not touched by the impurities caused by the Karma, Gunas or Time. To attain which, the sages who hold the Vedas in their hearts, extol, bow to, worship and meditate upon regularly.


नान्यं तवाङ्घ्र्युपनयादपवर्गमूर्ते: क्षेमं जनस्य परितोभिय ईश विद्म: ।
ब्रह्मा बिभेत्यलमतो द्विपरार्धधिष्ण्य: कालस्य ते किमुत तत्कृतभौतिकानाम् ॥४३॥
न-अन्यम् तव-अङ्घ्रि-उपनयात्- not another, Your feet resorting to
अपवर्ग-मूर्ते: क्षेमम् जनस्य of The Liberation Embodied! benefit of men, परित:-भिय: ईश विद्म: all around fear (generating), All Mighty, know, ब्रह्मा बिभेति-अलम्-अत: Brahmaa is afraid enough, from it, द्विपरार्ध-धिष्ण्य: कालस्य ते for two Paraardha age, of Time Yours, किम्-उत तत्-कृत-भौतिकानाम् what of by it caused, of the beings O Liberation Embodied Lord! We know of no other resort other than Your feet, for the benefit of men. O All Mighty, Your Time is all round fear generating, of which even Brahmaa of the age of two Paraardhaas is afraid of. What of the fear it causes for the beings?


तद् वै भजाम्यृतधियस्तव पादमूलं हित्वेदमात्मच्छदि चात्मगुरो: परस्य ।
देहाद्यपार्थमसदन्त्यमभिज्ञमात्रम् विन्देत ते तर्हि सर्वमनीषितार्थम् ॥४४॥
तद् वै भजामि-ऋत-धिय:- so, indeed (I) worship with pure mind,
तव पाद-मूलम् हित्वा-इदम्- Your feet soles, abandoning this, आत्म-च्छदि च-आत्म-गुरो: परस्य Self concealing, and of Self The Preceptor, Supreme देह-आदि-अपार्थम्-असत्-अन्त्यम्- body and other meaningless false, transient, अभिज्ञ-मात्रम् विन्देत ते an experience merely, attains, from You तर्हि सर्व-मनीषित-अर्थम् then, all sought objects Then, indeed, abandoning all this, which is Self concealing, meaningless, false, transient, body and other things, which are merely an experience, I with a pure mind worship the soles of the feet of The Supreme Preceptor of the Soul, by which one attains all desired objects from You.


सत्वं रजस्तम इतीश तवात्मबन्धो मायामया: स्थितिलयोदयहेतवोऽस्य ।
लीला धृता यदपि सत्त्वमयी प्रशान्त्यै नान्ये नृणां व्यसनमोहभियश्च याभ्याम् ॥४५॥
सत्वम् रज:-तम: इति-ईश तव- Sattva, Rajas, Tamas, these O Almighty Lord! Your,
आत्म-बन्धो: मायामया: O of Souls The Friend! Are illusion creating स्थिति-लय-उदय- of continuance dissolution, appearance, हेतव:-अस्य लीला धृता are cause of this, by (You) pastimes carrying on यत्-अपि सत्त्वमयी that even the Sattva consisting प्रशान्त्यै न-अन्ये नृणाम् is for peace, not the other, for men, व्यसन-मोह-भिय:-च याभ्याम् suffering infatuation fear and by which two O Almighty Lord! O Friend of Souls! Sattva, Rajas, Tamas, these are illusion creating, the cause of this world's continuance dissolution and appearance, carried on by You as pastimes. All that which consists of Sattva, is for peace, not the other two, which bring sufferings, infatuation and fear, for men.


तस्मात्तवेह भगवन्नथ तावकानां शुक्लां तनुं स्वदयितां कुशला भजन्ति ।
यत् सात्वता: पुरुषरूपमुशन्ति सत्वं लोको यतोऽभयमुतात्मसुखं न चान्यत् ॥४६॥
तस्मात्-तव-इह भगवन्-अथ therefore, Your, here, O Lord! Then,
तावकानाम् शुक्लाम् तनुम् of Your devotees the pure form स्व-दयिताम् कुशला भजन्ति to themselves dear, the wise worship यत् सात्वता: पुरुष-रूपम्-उशन्ति because devotees The Supreme Person recognize सत्वम् लोक: यत:-अभयम्- Sattva the abode, from where is fearlessness, उत-आत्म-सुखम् न च-अन्यत् indeed, Self-Realization bliss, not and by others Therefore, then, O Lord! Here, Your devotees, the wise, worship Your pure form of Nara Naaraayana, which is dear to themselves, because the devotees recognize it as the form of The Supreme Person, the abode of Sattva, from where there is fearlessness, and the bliss of Self Realization and which is not in the other two Gunas.


तस्मै नमो भगवते पुरुषाय भूम्ने विश्वाय विश्वगुरवे परदेवतायै ।
नारायणाय ऋषये च नरोत्तमाय हंसाय संयतगिरे निगमेश्वराय ॥४७॥
तस्मै नम: भगवते to Him Salutations, The Lord
पुरुषाय भूम्ने विश्वाय Supreme Person, All Pervading, as The World, विश्व-गुरवे पर-देवतायै of the universe The Preceptor, Supreme Deity नारायणाय ऋषये च Naaraayana the sage, and नर-उत्तमाय हंसाय Nara the immaculate, Pure, संयत-गिरे निगम-ईश्वराय controlled speech, of The Vedas The Promoter Salutations to Him, The Lord, Supreme Person, All Pervading, appearing as The World, The Preceptor of the universe, The Supreme Deity, the sage Naaraayana, and to The Pure, Immaculate, controlled of speech, The Promoter of the Vedas, Nara.


यं वै न वेद वितथाक्षपथैर्भ्रमद्भी: सन्तं स्वखेष्वसुषु हृद्यपि दृक्पथेषु ।
तन्माययाऽऽवृतमति: स उ एव साक्षादाद्यस्तवाखिलगुरोरुपसाद्य वेदम् ॥४८॥
यम् वै न वेद Whom indeed does not know, (the one)
वितथ-अक्ष-पथै:-भ्रमद्भी: by false senses paths wandering, सन्तम् स्व-खेषु-असुषु present in his own senses, vital air, हृदि-अपि दृक्-पथेषु in heart also, in the sense objects तत्-मायया-आवृत-मति: by His Maaya clouded judgement स: उ एव साक्षात्- he indeed also directly आद्य:-तव-अखिल-गुरो:- the primary You, The universal Preceptor उपसाद्य वेदम् gaining the Vedas He whose judgement is clouded by wandering in the paths of the false senses, does not know Him, Who is present in his own senses, vital air, in his heart also, and in the sense objects, because his mind is clouded by His Maaya. He, the same person only, indeed, directly knows You, having gained the insight into the Vedas from You, The Universal Preceptor.


यद्दर्शनं निगम आत्मरह:प्रकाशं मुह्यन्ति यत्र कवयोऽजपरा यतन्त: ।
तं सर्ववादविषयप्रतिरूपशीलं वन्दे महापुरुषमात्मनिगूढबोधम् ॥४९॥
यत्-दर्शनम् निगम Whose sight, of the Vedas
आत्म-रह:-प्रकाशम् Self secret reveals मुह्यन्ति यत्र bewildered where कवय:-अज-परा यतन्त: the experts, Brahmaa and others striving, तम् सर्व-वाद-विषय Him of all the philosophies, the Subject, प्रतिरूप-शीलम् वन्दे confirming the concepts, I bow महा-पुरुषम्-आत्म- The Great Person, in body निगूढ-बोधम् hidden, the knowledge By Whose sight, the secret of The Self, of the Vedas is revealed. Where even the striving expert sages, Brahmaa and others, are bewildered. He, Who is the subject of all the philosophies, and confirms to the concept of them all, I bow to That Great Person, Whose awareness is hidden in the body etc.


इति श्रीमद्भागवते महापुराण पारमहंस्यां संहितायां द्वादशस्कन्धे अष्टम: अध्याय: ॥८॥
Thus ends the eighth discourse in Book Twelve of the great and glorious Bhaagavata-Puraana.